Tattva

A great part of the global population is still illiterate. Among these literates very few are educated. Educated ones are not necessarily knowledgeable and being knowledgeable doesn’t necessarily mean wise. Confused? But it’s true. A university certificate assures – at best – your presence at college but not your learning or quality. Yet, we often tend to confuse literates with educated and educated with knowledgeable and the knowledgeable with wise ones. Now, among the literates and educated many tend to consider themselves as “wise.” But being wise and considering oneself to be wise are two different things. It’s not necessary that education is a prerequisite to be wise. History will firmly testify this fact. So what is wisdom? How does one get it? I have been bothered by this question for years now.

Of late I have been encountering several people mostly self styled “secularists” and “wise men” who staunchly – swearing by their academic qualifications – declare that “right and wrongs are all perceptions of the human mind?” This is disturbing me, badly. What is right and wrong after all? Though I could explain them with examples I wasn’t readily able to define it. I felt humbled by my ignorance. Because of this I began to search for the right definition.  It didn’t take me long. Recently, while reading Shanti Parva chapter of the Mahabharata I got just definition I was looking for! It was a bit long but perfect.

Shanti Parva in Mahabharata is the chapter where Yudhisthira goes to Bhishma, after he was forced on bed of arrows by Arjuna, every night after the war to learn wisdom.

In Chapter 251 Yudhisthira asks Bhishma to explain to him the signs and quality of Dharma and how Dharma arose? (It may be noted here that Dharma doesn’t necessarily mean religion. Simply put it’s a code laid down for people to follow for their own interests and betterment.) Because there were several faiths Yudhisthira had a great deal of confusion arising through contradictions.

Bhishma answered thus:

“The Vedas, Smirtis and Sadaachar (conducts of saints) are the means of recognizing Dharma. Pandits (learned men) recognize material well-being, i.e. artha, as the fourth sign of Dharma.

Maharshi’s (great saints) lay down the path of Dharma, with purity of purpose, for the benefit of all. Rules of Dharma are meant to help men go through life. The fruits of Dharma are to be seen both in this world and the next.

A sinful man cannot achieve Dharma due to his cupidity, because of which he engages in sinful acts. Some say that even during time of adversity a sinful man, even though experiencing great difficulties, does not rid himself of his sins.

Those who have Dharma do not engage in sinful acts even in times of distress. Good conduct alone is the faith of Dharma. That is why it is only by relying on and practicing good conduct that you will understand Dharma.

The thief who does not follow Dharma is very happy so long as he is able to steal from others and take away other’s wealth in lawless times. But when thief’s own wealth is taken away by others then he wishes for such a ruler who will punish the thieves and protect the people.

He who is innocent and pure has no fear in entering portals of justice. He knows himself to be innocent.

It is best to speak the truth. There is nothing higher than the truth. The whole world is upheld by truth. The world is valued only by truth.

Even sinful men of terrible deeds swear by the truth and take the help of truth in dealing with others. If any among them breaks their promise, then there will be a fight between them and they will destroy each other.

Not to take wealth of another is the eternal religion. The strong regard Dharma as being for the weak, but when destiny makes the strong weak then they too start taking interest in Dharma.

There is none in this world who is completely strong or completely happy. Therefore you should never engage in crooked acts.

The truthful man is never afraid of the wicked, the sinner or the ruler, since he never does ill to anyone. This is why he can live without fear being pure in heart.

The thief is afraid of everyone, like a deer that has entered man’s habitation. He looks at others as he is himself, who has done so many sinful acts against the others. The thieves regard others as thieves. A man with pure heart and conduct on the other hand goes everywhere without fear.

The great Maharishis who worked for the good of all, enunciated the giving of Daan as Dharma; the wealthy look at this Dharma as the one favoring the poor. But when destiny takes away their wealth, reducing them to poverty and adversity, then they start taking interest in the very same Dharma. None is wholly wealthy and wholly happy in this world.

When a man would not like that done to him as is done to another, he should know that he should not do to another what he would not like done to himself.

He who sleeps with another man’s wife is himself at fault, so how can he speak about others? I think even if he criticizes another, such criticism will not be suffered.

How can he who wishes to live, think of taking the life of another? This is why one should do for others what one would like for himself.

After attending to needs and necessities, one should use one’s means to support those who are poor and distressed.

The creator has created wealth for the progress and well being of all. Wealth should be increased in order to help and nourish the poor and the weak. To merely increase wealth for its own sake is vile.

One should always take the path good people approve of, with self-restraint, generosity and compassion, and when one has the means, then by performance of Yajnas, Daan and other Dharmas, because they are excellent undertakings.

O Yudhisthira! What is attained by pleasing and beneficial words is regarded as dharma by the good people. What is good for us should also be done for others. What is not good for us should not be done unto others. Now, you discriminate Dharma and Adharma, according to what I have said.

In the beginning the creator said that Dharma, which is extremely subtle, can be understood from the good and compassionate behavior of Sadhus (holy men). Their conducts is beneficial for all, and from that one can understand the principles of dharma and artha (moral and material). O Yudhisthira! I have given you the quality and signs of dharma. Having heard it, do not ever be tempted to crooked means.”

The author is the editor-in-chief of Folks Magazine (www.folksmagazine.com) and fellow of Royal Asiatic Society (UK).

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This entry was posted on Sunday, August 1st, 2010 at 3:30 am and is filed under Spirituality. You can follow any responses to this entry through the RSS 2.0 feed. You can leave a response, or trackback from your own site.